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"Feminisme bukanlah yang bersifat monolit. Teori kekerasan epistemik merupakan alat untuk menunjukkan bagaimana produksi pengetahuan feminisme masih menunjukkan adanya dominasi oleh kelompok tertentu. Interseksionalitas adalah metode yang dapat membongkar kekerasan epistemik yang dialami oleh individu dengan multiplisitas identitas. Dengan kerangka berpikir matriks, metode interseksionalitas dapat melakukan penyelidikan terhadap bagaimana cara kerja relasi di antara privilese dan penindasan. Memahami cara kerja multiplisitas identitas dan privilese yang tidak bekerja secara linear merupakan sifat inklusif yang dimiliki oleh feminisme. Dengan metode interseksionalitas, maka kita melakukan penolakan terhadap homogenisasi pengalaman individu dalam produksi pengetahuan.

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Feminism is not monolithic. The theory of epistemic violence is a tool to indicate the presence of domination from certain groups within the feminist knowledge. Intersectionality is a method which is able to dismantle epistemic violence experienced by individuals with identity multiplicity. By utilizing matrix thinking, intersectionality method can investigate how privilege and oppression work in its relation to one another. Feminism’s inclusivity is exemplified by recognizing how identity multiplicity does not always operate in linear. With intersectionality as a method, we therefore repudiate acts of homogenizing individual’s experience within knowledge production."

"ABSTRAKAs a response to Peter Jackson s call for a Southeast Asian Area Studies beyond Anglo America, this paper argues that the achievement of this salient objective hinges on an understanding of the idea of positionality and what it entails. Drawing from reflections from Filipino scholars, positionality can be understood not merely as one determination through geographic location or self knowledge of onescondition within the politics of knowledge production rather, it is the power and opportunity to claim a place from which one understands reality in ones own terms, and the capacity to effect influence within her intellectual domain. In redefining positionality as such, one realizes that crucial to establishing Southeast Asian Area studies beyond Anglo America is acknowledging the importance of the vernacular in theproduction and circulation of knowledge, as well as the constant danger of English as the global lingua franca, established in the guise of an advocacy that resolves unevenness by providing equal opportunity for all intellectuals to gain global prominence. This paper argues that, instead of trying to eradicate unevenness, one can acknowledge it as the condition of being located in a place and as a privilegedposition to think and create beyond the shadow of Anglo American theory."